IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


I.I 


1.25 


lii 

(50 


IIIM    ill  2.5 


IM    IIIII2.2 


IIIM 

114  0 


12.0 


|||||18. 
U    IIIIII.6 


^^ 


<^ 


/a 


m 


% 


y-M 


.rm 


"^  .'■^' 


<5>: 


^M  o> 


% 


'/ 


M 


Photographic 

Sciences 
Corporation 


33  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14S80 

(716)  872-4503 


Va 


% 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Micureproductions  /  Institut  canadien  de  microreproductions  historiques 


A 


c 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


The  Institute  has  attempted  to  obtain  the  besV 
original  copy  available  for  filming.  Features  of  this 
copy  which  may  be  bibliographically  unique, 
which  may  alter  any  of  the  images  in  the 
reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


D 


D 


D 
D 
D 
D 


D 


Coloured  covers! 
Couverture  de  cluleur 


i 


I      I    Covers  damaged. 


Couverture  endommag^e 


Covers  restored  and/or  laminated/ 
Couvorture  restaurde  et/ou  pelliculde 


□    Cover  title  missing/ 
Le  titre  de  couverture  manque 

I      I    Coloured  maps/ 


D 


Cartes  gdographiques  en  couleur 

Coloured  init  (i.e.  other  than  blue  or  blacit)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 

Coloured  plates  and/or  illustrations/ 
Planches  et/ou  illustrations  en  couleur 


Bound  with  other  material/ 
Reli6  avec  d'autres  documents 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  reliure  serr^e  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intdrieure 

Blank  leaves  added  during  restotation  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajoutdes 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  6tait  possible,  ces  pages  n'ont 
pas  6x6  filmdes. 

Additional  comments:/ 
Commentaires  suppldmentaires: 


L'Institut  a  microfilm^  le  meilleur  exemplaire 
qu'il  lui  a  6X6  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-dtre  uniques  du 
point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  m6thode  normale  de  filmage 
sont  indiqu^s  ci-dessous. 


□ 


Coloured  pages/ 
Pages  de  couleur 


□    Pages  damaged/ 
Pages  endommagdes 

□    Pages  restored  and/or  laminated/ 
Pages  restaurdes  et/ou  pelliculdes 


s/ 


V 


n 


Pages  discoloured,  stained  or  foxed/ 
Pages  d6color6es,  tachetdes  ou  piqudes 


□    Pages  detached/ 
Pages  d^cachees 


Showthrough/ 
Transparence 


I      I    Quality  of  print  varies/ 


Quality  indgale  de  I'impression 

Includes  supplementary  materia!/ 
Comprend  du  matdrtel  supplementaire 

Only  edition  available/ 
Seuie  Edition  disponible 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc.,  ont  6t6  filmdes  d  nouveau  de  fapon  d 
obtenir  la  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film6  au  taux  de  reduction  indiqu6  ci-dessous. 


10X 

14X 

18X 

22X 

26X 

30X 

j/ 

1?X 


16X 


20X 


?4X 


28X 


32X 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

D.  B.  Weldon  Library 
University  of  Western  Ontario 

The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


L'exemplaire  filmd  fut  reproduit  grdce  d  la 
g6n6rosit6  de: 

D.  B.  Weldon  Library 
University  of  Western  Ontario 

Les  images  suivantes  ont  6t6  reproduites  avec  le 
plus  grand  soin,  compte  tenu  de  la  condition  et 
de  la  nettetd  de  l'exemplaire  i\\m6,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


The  last  recordad  frame  on  each  microfiche 
sihall  contain  the  symbol  — ►  (meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END"), 
whichever  applies. 

Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


Les  exemplaires  originaux  dont  la  couverture  en 
papier  est  imprim6e  sont  film6s  en  commenpant 
par  le  premier  pNt  et  en  terminant  soit  par  la 
dernidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  sslon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  filmds  en  commeng ant  par  la 
premidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernidre  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparaltra  sur  la 
dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbole  — ►  signifie  "A  SUIVRE  ",  le 
symbcle  V  signifie  "FIN". 

Les  cartes,  planches,  tableaux,  etc.,  peuvent  6tre 
film6s  .4  des  taux  de  reduction  diff^rents. 
Lorsque  le  document  est  trop  grand  pour  dtre 
reproduit  en  un  seul  clich6,  il  est  filmd  d  partir 
de  Tangle  supdrieur  gauche,  de  gauche  d  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  ndcessaire.  Les  diagrammes  suivants 
illustrent  la  m^thode. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

Uw 


'U 


COSMIC  CONSCIOUSNESS;  A  PAPER  READ 
BEFORE  THE  AMERICAN  MEDICO-PSY- 
CHOLO(iICAL  ASSOCIATION  IN  PHILA- 
DELPHIA, i8  MAY,  1894,  HY  DR.  R.  M. 
BUCKE 


' '  Light  rare,   untel/able.   lighting  the  very  light. ' 


Philadelphia 

THE   CONSERVATOR 

1894 


t* 


''^m^ 


^F 


VtfftbT  WHlTiWAN  PO^blCATIONS 

I<eavei>l  Ol"  «ira»»l.     Comprises  all  the  author's  Poetical  Works  down  to  date, 

1892.     I  vol..  crown  8vo,  gilt  top,  uncut  edges,         ...     Ifaoo 

('Oin|llet«    Pr«me    WorktI.      Containing   "  Specimen    Days   and   Collect " 

complete,  and  all  the  later  prose  from  ■'November  Houghs"  and  "  (Jood-by 

My  Fancy."     i  vol.,  crown  8vo,  cloth,  gilt  top,  uncut  edges,  #2.00 

Above  volumes,  being  )/  hitiiian' s  ( •omptele  II  '.x-^i.are  bound  uniform;  set,  2  vols..;f  4 

Npfelnu'll   BH.VH  «"<•  «"«••«'«'*•     i  vol..  lamo.,  cloth,  $1.50 

HfOVeiiltoer  BoiikIih,  Containing  I'oenis  under  the  title  of  "  Sands  at  Sev- 
enty ;"  also  in  Prose,  "A  liackward  (llanoe  o'er  Traveled  Roads,"  and  a  Col- 
lection of  Kssays  on  Shakspere,  Ihirns,  Tennyson,  etc.  i  vol..  crown  8vo,  gilt 
top,  uncut  edges,  .  .  ■  ■  If'-^S 

<ilO«Ml-by.  My  FBlll'y.  Containing  all  I'ocms  later  than  ••  Sands  at  Seventy," 
and  a  number  of  Essays  in  Prose.  Crown  8vo,  gilt  tops,  uniform  with  "  Novem- 
ber Houghs," •     *'°° 

After  all  SfOl  to  «"r«ate  Only.  '  >nly  a  sm.dl  balance  of  the  original 
edition,  Boston,  1871.  lamo  cloth,  ...  5°^- 
Aiiihor'N  AiitOKraph  Edition 

CoinpletP  Works,  Kdition,  600  Copies.  1  vol.,  large  octavo,  half  cloth, 
paper  label *»2°" 

IjpaVPN  of  OraHH.     Pocket  Edition.     i88y.     lamo,  morocco  tuck  $10.00 

At  the  tiiraveHlllo  of  Walt  Wilitinnn.  Addiesses  and  Letters.  Kd- 
ited  by  Horace  L.  Tr.iubel.     Edition  limited.     Kine  gray  paper,  .  50c. 

Walt  Whitman.  P>y  Richard  Maurice  liucke.  Illustrated  with  portrait  of 
Whitman,  etched  by  Herbert  H.  Cilchrist,  England  ;  a  portrait  from  life  of 
Whitman  in  1880  ;  portraits  of  Whitman's  father  and  mother,  and  three  other 
illustrations,     umo,  cloth,  gilt  top,  inicut,     ....     #2.00 

t'amtien'N  <'om|»linient  to  Walt  Whitman  on  HIn  Neventi- 
eth  Birtiltlay.  With  frontispiece  from  bust  by  Sidney  H.  Morse.  Con- 
taining the  Addresses,  Letters,  Notes  and  Telegrams.  Edited  by  Horace  L. 
Traubel.     Octavo,  cloth,  gill  top.        ....       S°^- 

In  re  Walt  Whitman.  Edited  by  Wliitman's  Literary  Executors.  Con- 
tains Essays  and  Poems,  original  or  inaccessible,  irom  Symonds.  Sarra?in. 
Ingcrsoll,  O'Coimor,  Knortz,  Rolleston,  Schmidt  and  others.  Edition  limited 
to  I. ixx)  copies,  numbered.     Cloth.  $3.00 

DAVID  McKAY,  Publisher,  Philadelphia 


i3'iS)li 


"n!f 


■'»<»• -*.«t*^  Urn  'V     «»«W" 


COSMIC   CONSCIOUSNESS 

All  original  work  done  by  me  within  the  last  twenty 
years  has  dealt,  directly  or  indirectly  (but  generally 
directly)  with  one  subject — namely — with  mental  evolu- 
tion. In  papers  read  in  '77  and  '78,  and  more  ex- 
haustively in  a  volume  published  in  '79,  I  considered 
the  evolution  of  the  moral  nature.  In  '81  I  read  a 
paper  on  the  evolution  of  the  intellect  and  some  of  the 
sense  functions,  and  in  '92  I  dealt  still  further  with 
these  latter.  I  venture  to  draw  )our  attention  to  these 
labors  of  mine  because  they  have  a  direct  bearing  upon 
what  I  am  to  say  to-day.  Twenty  years'  study  has 
shown  me  clearly  that  the  human  mind  has  been 
slowly  evolved  by  a  species  of  unfolding  or  growth,  ex- 
tending over  millions  of  years.  Not  that  the  human 
mind  has  existed  as  long  as  that,  but  that  the  mind  which 
we  possess  to-day,  in  its  human  and  its  anto-human 
forms,  extends  back  for  unknown  ages  and  eons  into  the 
geologic  past  of  the  planet,  sending  its  roots  and  draw- 
ing its  sap  to-day  from  the  lives  of  tens  of  thousands  of 
generations  of  our  prehuman  as  well  as  human  ancestors. 
And,  it  may  be  said  in  jxissing,  it  is  apparently  this  al- 
most infinite  experience,  creasured  up  and  handed  down 
the  ages  in  the  form  of  instincts,  monitions  of  con- 
science and  delicate  phases  of  emotion,  that  gives  tr 
the  human  mind  of  the  p'-esent  time  many  of  its  most 
profound  and  subtle  qualitit^s. 


■~l^ 


Be  this  as  it  may,  the  tlioiij^ht  and  riNuHnj;-  of  twenty 
years  have  conviiued  me  that  tlie  human  mind,  as  we  know 
it  to-day.   is  a  hneal  descendent  of  a  certain  prehuman 
mind  whicli  could   not  iiave  been  very  cHliferent  from  the 
mind  of  the  hijrher  animals  of  the  present  time,  and  that 
this  animal  mind  grew  into  the  human  miml  by  means  of 
two  cl(jsely  related  i)ut  distinct  i)n)cesses — fu'st,  by  the 
unfoklini^  anil  expansion  of  its  various  faculties,  and,  sec- 
ond, by  the  s])rini,nn}<  uj)  within  it  from  time  to  time  of 
entirely  new  functions,  which,  in  their  turn,  unfoldetl  and 
expanded  as  the  j^enerations  and  the  centuries  succeeded 
one  another.      My  volume  on    "Man's   Moral  Nature" 
was  intended  to  make  clear  whence  proceeded  and  how 
from  hnver  to  hij^her  planes  advanced  this  important  \y,\ri 
of  the  human   mind,  and  a  paper  read   by  me  in  '8i  was 
inlentled  as   an  exi)osition  of  the  manner  of  growth  ot 
the  intellect.      That,    and   another   two  years    ago,    set 
forth  reasons  to  l)elieve  in  thi-'  addition  from  time  to  time 
of  new  faculties  to  the  immense  aggregate. 

The  process  is,  in  short,  as  I  have  before  pointed  out, 
precisely  similar  to  that  of  evolution  in  all  other  depart- 
ments. A  tree,  for  instance,  both  sends  out  new  branches 
and  all  its  Ijranches,  both  new  and  old,  increase  in  size  ; 
a  language  (like  the  original  Aryan  or  the  Latin)  jnits 
out  as  its  branches  dialects  which  grow  into  languages 
and  put  forth  others  in  their  turn  ;  a  sjiecies,  either  ani- 
mal n:  i)lant,  puts  forth  as  its  branches  varieties  which 
grow  into  species  and  in  their  turn  put  forth  other  vari- 
eties which  later  also  become  species. 

Suppose,  then,  we  admit,  as  I  think  we  must,  that  far 
back  in  geologic  time  what  we  call  mind  had  its  origin  in 
some  very  low  organization  in  the  form  of  mere  excita- 


^ 


bility  ;  that  later  on,  from  tliis  initial  cxcital-ility,  was 
born  sensation  ;  from  that  aj^ain,  after  many  aj^^es  and 
generations  and  much  experience,  simple  consciousness  ; 
and  a^ain,  from  that,  "when  the  time  was  ripe,"  self 
consciousness.  Su])i)Osini'  we  admit  this  to  l)e  a  rough 
description  of  the  trunk  of  our  mental  tree,  then  we 
have  as  its  branches  all  the  senses,  each  with  its  diverse 
and  wide-spreading  congeries  of  functions,  we  have 
also,  us  another  vast  trunk,  the  moral  nature,  and,  as 
another  still,  volition,  without  stopping  to  mention  many 
another  limb  and  twig  of  less  consec|uence. 

The  center  of  all   is,  of  course,   the  trunk,   and  upon 
this  I  want  to  keep  your  minds  fixed   for  the  moment. 
That  trunk,  resting  upon  ami  rooted  in  inorganic  nature, 
may  be  divided  from  the  ground  up,  as  before  said,  into 
vitality,     excitability,     sensation,    simple    con.sciousness, 
self  consciousness — these  being  supposed  to  be  superim- 
posed, the  one  upon   the  other,  in  th<j  order  in   which 
they  are  named.     The  line  between  simple  consciousness 
and  self  consciousness  is,  of  course,  the  line  between  the 
brute  anil  the  man,  since  self  consciousness  is  the  basis 
of   language,   of  human  faculty  in  general,   and   of  the 
methods  and  arts  that  constitute  objective  human  life. 

As  vitality,  excitability,  sensation,  simple  conscious- 
ness and  self  consciousness  each  one  arose,  in  its  turn, 
from  anterior  conditions  which  pi-epared  the  way  for  it 
and  made  it  possil/le,  so  every  other  faculty  and  function 
existing  to-day  hail  its  own  date  of  l)irth.  F'or  instance  : 
The  general  sense  of  sight  dates  back  many  millions  of 
years  into  geological  times — the  color  sense  only  dates 
back  about  a  thousand  generations.  The  sense  of  hearing 
is  very  old — the  nuisical  sense  is  just  coming  into  being. 


~»JC  iS''  •». 


The  aiiiinal  instincts  which  are  the  basis  of  it  go  hack  far 
hihiiul  the  carboniferous  era,  but  anything  we  wouUI  to- 
day call  a  human  moral  nature  is  probably  less  than  a 
liundrccl  thousand  years  old.  How  do  we  know  how 
long  any  given  faculty  has  existed  in  any  given  race  ? 
Chiefly  by  three  indications  : 

1st.  the  average  age  at  which  the  faculty  appears  in  the 
individual  ; 

2(1,  the  more  or  less  universality  of  the  faculty  in  the 
mi'inbers  of  the  race  as  we  see  it  at  inx-sent  ; 

3d,  the  readiness  (or  the  reverse)  with  which  the  fac- 
ulty is  lost  (iis  in  sickness). 

I'or  the  sake  of  illustrating  the  position  taken  let  us 
briefly  compare  almost  any  two  faculties.  Let  us  take 
for  this  purpose  simple  and  self  coasciousness. 

1.  Simple  consciousness  appears  within  a  few  hours  or 
days  of  l)irth.  Self  consciousness  apjiears  at  about  the 
age  of  three  years. 

2.  Sim])le  consciousness  is  ab.solutely  univensal  in  the 
human  race.  .Self  consciousness  is  congenitally  absent 
in  all  true  idiots — /.  <'.,  in  aliout  one  or  two  in  every 
thousand  individuals  of  the  race. 

3.  Simple  consciousness  is  only  lost  in  the  most  pro- 
found disturbances,  as  in  epilepsy  and  coma,  and  only 
for  short  periods — a  few  minutes,  hours  or  days.  Sell 
consciousness  is  always  lost  when  simple  consciousness  is 
lost,  and  over  and  above  it  is  frequendy  lost  as  in  the 
delirium  of  fever  and  in  insanity  (simple  consciousness 
remaining  i)resent),  and  it  often  remains  absent  for  days, 
weeks,  even  months. 

These  three  facts  clearly  show  that  simple  conscious- 
ness is  a  much  older  facultv  than  is  self  consciousness. 


But  wliy  is  it  that  the  older  a  fatuity  is  in  a  race  the 
earlier  it  shall  he  aajuired  by  the  uieiul)ers  of  the  race? 
The  answer  is  not  far  to  seek,  and  has  a  most  important 
bearinj;  upon  the  subject  immediately  under  discussion — 
i.  e.,  the  existence  or  not  in  the  race  of  the  new  faculty 
which  I  have  named  Cosmic  Consciousness  ;  it  is, 
briefly,  as  follows;  Suppose  that  a  race  is  coiuinj^  into 
possession  of  a  new  faculty — say,  self  consciousness,  the 
human  moral  nature,  or  color  sense — it  uuist  be  that  the 
new  faculty  or  sense  will  l)e  fust  accjuired  by  the  foremost 
members  of  the  race  and  at  that  time  of  life  when  these 
are  at  their  best.  The  new  taculty  havinjr  been  aciiuired 
by  the  foremost  member  of  the  race  (foremost  at  least  in 
that  direction),  is  later  acc|uired  by  any  other  member 
of  the  race  who  has  in  that  ])articular  line  attained  the 
position  occupied  by  the  member  who  first  accpiired  it. 
As  the  race  moves  forwaril  a  larji>;er  and  larijer  number 
of  its  members  acquire  the  new  faculty,  until  it  becomes, 
let  us  say,  fairly  universal.  Then  another  process  sets 
in:  the  race  j^ains,  as  it  were,  upon  the  new  faculty,  or 
upon  the  level  upon  which  the  new  faculty  rests;  and 
whereas  no  member  at  first  acquired  it  under  full  matu- 
rity, say  thirty  years  of  aj^e,  later,  certain  meiubers 
accpiire  it  at  twenty-five,  then  at  twenty  years,  and, 
after  thousands  of  jrcnerations,  at  three  years  of  ajj^e,  as 
in  the  case  of  self  consciousness. 

In  the  light  of  this  short  n's/imc  of  a  larire  subject  I 
will  now  briefly  set  forth  what  I  have  to  say  on  the  real 
subject  of  this  paper.  And,  in  the  first  jjlace,  does  it 
not  seem  pretty  certain  that  a  race  which  has  been  en- 
abled by  its  own  inherent  growth  to  advance  from  excit- 
ability to  sensation,   from  that   to  simple  consciousness, 


from  that  to  si-lf  consciousness  ;  that  has  l)ec'n  able  to 
take  on  the  human  moral  nature,  color  sense  anil  a 
hundred  other  faculties — docs  it  not  seem  pretty  certain, 
I  say,  that  this  race,  still  as  full  of  vitality  as  ever,  will 
taki' on,  as  time  passes,  still  other  faculties?  Have  we 
any  reason  to  think  that  a  process  which  has  been  in  full 
oi)eration  certainly  for  many  millions  of  years,  and  i)rob- 
al)ly  from  all  eternity,  will  now  cease?  No  rational 
bi'ini;  with  tlu'  liicts  in  his  mind  can  sui)pose  anything  o( 
tlu'  kind.  To  start  with,  then,  we  have  the  probability, 
if  not  certainty,  that  the  human  mind  will  advance  be- 
yond its  present  status,  and  that  the  next  step  made  will 
be  comparable  to  those  made  in  the  past,  as  from  sensation 
to  simple  consciousness,  or  from  that  to  self  conscious- 
ness. Further,  if  the  next  step  made  in  direct  ascent  is 
in  the  nature  of  a  new  consciousness  it  is  rea.sonable  to 
sup|TOse  that  it  will  come  per  sail  urn,  as  does  self  con- 
sciousness, and  not  by  infinite,  almost  imperceptible,  de- 
grees, as  came,  or  is  coming,  for  instance,  the  color 
sense. 

I  have  next  to  say  that  the  human  mind  is  now  in  the 
.  very  act  of  making  this  supposed  step — is  now  in  the 
very  act  of  stepping  from  the  plane  of  self  con.sciousness 
to  a  higher  plane,  which  I  call  Cosmic  Consciousness. 

I  have  in  the  last  three  years  collected  twenty-three 
cases  of  this  so-called  Cosmic  Consciousness,  and  what 
little  further  I  have  time  to  say  at  i)rcsent  will  be  based 
on  the  actual  facts  belonging  to  them.  But  you  will 
kindly  remember  that  anything  I  may  say  in  the  brief 
time  at  present  at  my  dis]V)sal  will  bear  an  exceedingly 
small  proportion  to  the  mass  of  facts  collected  by  me  on 
this  subject. 


First,  as  tn  thv  ami'  at  uliicli,  if  at  all,  ("osinic  Cnii- 
scioiisiK'ss  is  attaiiu'd.  In  twi'iity-itnc  nf  tin-  twciity- 
thri't'  casrs  I  liavi'  Ir'L'II  ahlt-  to  tix  this  with  (•(nisidiTahli' 
ctTtainty  and  accuracy,  and  1  tiiid  tliat  illiiiniiiation  took 
place  :  In  two  cases  at  the  aj^e  of  thirty,  in  one  case  at 
thea^fe  of  thirty-one,  in  three  ca.ses  at  the  aj^e  of  tliirty- 
two,  in  three  cases  at  the  aj^e  of  thirty-three,  in  two 
cases  at  the  aye  of  thirty-four,  in  five  cases  at  the  aj^c  of 
thirty-five,  in  one  case  at  the  .i^v  of  thirty-seven,  in 
two  cases  at  the  aj^c  of  thirty-ei^ht,  in  one  case  at  tiie 
a^e  of  thirty-nine,  and  in  one  case  at  the  aye  of  forty. 

Thns,  then,  the  new  consciousness  ol)eys  the  first  sup- 
posed necessary  condition  and  appears  when  tl'.e  orj^an- 
ism  is  at  its  hijj^hest  point  of  efficiency  and  excellence. 

You  will  please  keep  steadily  in  mind  that  I  claim  that 
what  I  call  Cosmic  Consciousness  is  not  sim])ly  an  e\- 
p;insion  or  extension  of  the  self  conscious  mind  with 
which  we  are  all  familiar,  hut  the  superaddition  of  a 
function  as  distinct  from  any  po.sse.ssed  by  the  averaji^e  man 
as  self  consciousness  is  distinct  from  any  function  pos- 
sessed by  one  of  the  hijjjher  animals.  It  is  my  purpose 
now  to  attempt  to  j^ive  yon  some  idea  of  what  this  new 
function  is,  and  to  show  you  (or  at  least  to  ^ive  you 
some  hints)  how  the  Cosmic  Conscious,  differs  from 
the  merely  self  conscious,  mintl.  Hut  I  warn  you  that 
with  the  best  intentions  in  the  world  I  shall  not  be  able 
to  make  this  at  all  clear  to  you,  and  that  if  you  desire 
enlightenment  on  this  point  you  will  have  to  seek  it  in 
the  books  that  contain  the  explanations  of  these  men 
themselves — in,  for  instance,  the  Upanishads  and  Sutras, 
which  give  us  the  experience  of  one  of  the  earliest  cases, 
that,  namely,    of  Gautama  the  Buddha;  in  the  Epistles 


of  Paul;  in  the  "Shakspere"  sonnets  ;  in  Dante's  "Divine 
Comedy"  respec'>'lly  in  the  "Paradise");  in  the  works 
of  Honor*'  de  Balzac  (especially  in  "  Louis  Lambert " 
and  "Seraphita  "  ) ;  inBehmey's  "Aurora"  and  "Three 
Principles  ;"  in  the  works  of  William  Blake  and  those  of 
Edward  Carpenter;  and,  lastly,  in  the  "Leaves  of 
Grass"  and  other  works  of  Walt  Whitman.  But  the 
great  difficulty  has  always  been  and  is  still  that  the  Cos- 
mic Conscious  and  self  conscious  minds  are  so  far  apart 
that  words  coming  from  the  former  are  often  strange  and 
meaningless  to  the  latter.  They  contain,  as  Paul  ex- 
presses it,  "  a  wisdom  not  of  this  world" — a  wisdom, 
consequently,  which  is  very  apt  not  to  be  understood, 
and  for  that  reason  to  be  accounted  no  wisdom  at  all,  but 
foolishness.  I  ought  to  say  further,  in  the  way  of  intro- 
duction, that  though  Cosmic  Consciousness  has  certain 
fixed  elements  which  give  to  it  a  clear  individuality,  yet 
that  the  range  and  \ariety  of  mind  upon  the  plane  of 
Cosmic  Consciousness  appears  to  be  still  greater  than 
the  range  and  variety  of  mind  on  the  plane  of  self  con- 
iiciousness — ^just  as  the  range  and  variety  of  mind  on  the 
•self  conscious  plane  is  far  greater  than  are  these  in  any 
given  species  on  the  plane  of  simple  consciousness.  So 
that,  in  all  ways,  the  men  possessed  of  the  new  faculty 
are  liable  to  difHer  and  do  differ  enormously  and  in  all 
directions  one  from  the  other;  some  of  them  being,  for 
instance,  supreme  poets,  others  religious  founders, 
prophets  and  apostles,  others  great  artists,  and  so  on. 
Also,  I  ought  to  say  that,  while  some  of  them  are  so 
obviously  great  t'^at  they  are  counted  superhuman, 
others  are  not  to  outward  seeming  strikingly  different 
from  their  merely  self  conscious  contemporaries.     Even 


II 

r 


mii 


a  casual  study,  however,  of  the  characters  and  Hves  of 
these  great  men  will  reveal  the  plain  fact  that  both  by 
the  intellect  and  by  the  moral  nature  they  are  enor- 
mously in  advance  of  their  self  conscious  contemporaries. 

What,  now,  are  these  fixed  elements  belonging  to 
Cosmic  Consciousness,  to  which  I  have  referred  ? 

First,  there  are  certain  phenomena  connected  with  the 
onset,  or  oncoming,  of  the  new  faculty — which  is  usually, 
perhaps  always,  sudden,  instantaneous.  Among  these 
the  most  striking  is  the  Ludden  sense  of  being  immersed 
in  flame  or  in  a  brilliant  light  ;  this  occurs  entirely  with- 
out warning  or  outward  cause,  and  may  happen  at 
noonday  or  in  the  middle  of  the  night.  In  order  to 
give  some  notion  of  this  dazzling  subjective  light  I  will 
show  you  what  a  few  of  these  men  have  said  about  it. 

Paul  (in  his  speech  to  Agrippa)  said  :  "As  I  jour- 
neyed to  Damascus  I  saw  on  the  way  a  light  from  heaven 
above  the  brightness  of  the  sun."  Then  he  heard  the 
voice  and  then  was  caught  up  into  the  third  heaven  and 
heard  unspeakable  words.  But  the  initial  fact  was  the 
subjective  light. 

In  the  night  called  by  the  Arabs  Al  Kader — in  the 
month  of  Ramadan — in  the  fortieth  year  of  his  age — in 
the  cavern  of  Mount  Hara — Mohammed  heard  a  voice 
calling  upon  him  ;  immediately  thereafter,  or  at  the  same 
instant,  a  flood  of  light  broke  upon  him  of  such  intoler- 
able splendor  that  he  swooned  away.  On  regaining  his 
senses  he  beheld  an  angel  in  a  human  form,  which, 
approaching  from  a  distance,  displayed  a  silken  cloth 
covered  with  written  characters.  The  angel  said  to  him  : 
"Read."  Mohammed  said  he  did  not  know  how  to 
read,  but  immediately  afterwards  his  understanding  was 


mrmibmti:" ^...-..->**.fc«-«nt*'"'*Hii  <i 


illumined  and  he   read  what  was  written  on  the  cloth. 
In  the  first  canto  of  the   "  Paradise"    Dante  gives  an. 

account  of  the  oncoming  of  the  Cosmic  sense  in  his  case. 

And  as  descriptive  of  the  commencement  of  the  series 

of  his  experiences  he  has  these  words  :     "  On  a  sudden 

day  seemed  to  be  added  to  day  as  if  He  who  is  able  had' 

adorned  the  heaven  with  another  sun. 

The  report  made  by  Whitman  of  the  same  occurrence 

is  in  very  similar  language.     He  says  : 

"  As  in  a  swoon  one  instant, 

Another  sun,  ineffable,  full  dazzles  me. 

And  all  the  orbs  I  knew— and  brighter,  unknown  orbs  ^ 

One  instant  of  the  future  land,  Heaven's  land." 

The  dazzling,  sudden,  unexpected,  subjective  light, 
then,  is  usually  the  first  thing  known  of  the  change  that 
is  taking  place.  It  is  usually  succeeded  by  alarm.  For 
a  longer  or  shorter  time  the  person  fears  that  he  is  be- 
coming insane.  Very  often  a  voice  is  heard  and  the  form 
of  the  person  speaking  may  be  seen.  These  phenomena 
(the  light,  the  voice,  the  person  seen)  soon  all  pass 
away  and  the  essential  elements  of  the  new  order  dawn 
upon  the  mind.  These  essential  elements  are  a  con- 
sciousness of  the  Cosmos,  or,  in  other  words,  a  con- 
sciousness of  the  life  and  order  of  the  universe  ;  not, 
you  will  please  understand,  a  knowledge  of  this,  but  a 
consciousness  of  it— just  as  self  consciousness,  when  it 
comes,  gives  the  person  not  simply  a  hearsay  or  learned 
knowledge  of  himself  as  a  separate  and  distinct  individ- 
ual, but  something  far  deeper—/,  e.,  a  consciousness  of 
himself  as  a  distinct  personality. 

With  the  intellectual  illumination  comes  an  indescrib- 
able moral  elevation — an  intense  and  exalted  joyfulness, 


II 


and,  along  with  this,  a  sense  of  immortality  ;  not  merely 
a  belief  in  a  future  life — that  would  be  a  small  matter — 
but  a  consciousness  that  the  life  now  being  lived  is' 
eternal — death  being  seen  as  a  trivial  incident  which 
does  not  affect  its  continuity.  Further,  there  are  annihi- 
lation of  the  sense  of  sin  and  an  intellectual  competency 
not  simply  surpassing  the  old,  but  on  a  new  and 
higher  plane. 

Let  us  hear,  now,  in  conclusion,  very  briefly,  for  my 
time  k  short,  some  of  the  words  of  a  few  of  the  men 
having  Cosmic  Consciousness,  descriptive  of  this  new 
state  after  they  had  fully  entered  upon  it. 

Gautama  Buddha  attained  illumination  at  the  age  of 
about   thirty-five   years,    under  the    Bo  tree  since  and 
hence  so  celebrated.      In  the  Dhama-Kakka-Pavattana- 
sutta  he  is  reported  to  have  said  that  ' '  the  noble  truths 
taught  therein  were  not  among  the   ' '  doctrines  handed 
down,   but  that  there  arose  within  him  the  eye  to  per- 
ceive them,  the  knowledge  of  their  nature,   the  under- 
standing of  their  cause,  the  wisdom  that  lights  the  true 
path,  the  light  that  expels  darkness."      This  is  an  excel- 
lent description    of    the    intellectual    illumination    that 
belongs  to  Cosmic  Consciousness.      In  the  Maha  Vagga 
it  is  said  that  during  the  first  watch  of  the  night  following 
on  Gautama's  victory  over  the  evil  one — that  is,  the 
night   following   upon  his   attainment  of  Cosmic  Con- 
sciousness and  his  consequent  victory  over  his  old  and 
lower  condition — "he  fi.xed  his  eyes  upon  the  chain  of 
causation,  during  the  second   watch   he  fi.xed    his  eyes 
upon  the  chain  of  causation,  and  during  the  third  watch 
he  fi.xed  his  eyes  upon  the  chain  of  cau.satlon."     That  is 
to  say,  the  Cosmic  order  became  visible  to  him,  and  he 


..JbJ^J. 


12 


could  not  for  a  long  time  remove  his  mind  from  this  the 
tfrandest  and  most  entrancing  of  all  sights.  Again,  in  the 
Akankheyya-sutta,  are  set  forth,  as  taught  by  Buddha, 
the  distinctive  .marks  of  Arahatship — that  is,  of  Cosmic 
Consciousness.  The  attainment  of  this  condition,  he 
says,  will  cau.se  a  man  to  become  "beloved,  popular, 
respected  among  his  fellows,  victorious  over  discontent 
and  lust,  over  spiritual  danger  and  dismay  ;  will  bestow 
upon  him  the  ecstasy  of  contemplation  ;  will  enable  him 
to  reach  with  his  .jody  and  remain  in  those  stages  of 
deliverance  which  are  incorporeal  and  pass  beyond 
jjlienomena  ;  cause  him  to  become  an  inheritor  of  the 
highest  heavens  ;  make  him,  being  one,  to  become 
nniltiple — being  multiple,  to  Ijecome  one  ;  endow  him 
with  clear  and  heavenly  ear  surpassing  that  of  men  ; 
enable  him  to  comiirehend  by  his  own  heart  the  hearts 
of  otiier  beings  and  of  other  men  ;  to  understand  all 
minds  ;  to  see  with  pure  ;uid  heavenly  vision  surpassing 
tliat  of  men." 

In  Buddhism  Nirvana,  which  literally  means  "a  blow- 
ing out,"  as  of  a  candle,  is  the  word  which  stands  for 
Cosmic  Consciousne.ss— the  "  blowing  out,"  or  "extinc- 
tion," being  not  that  of  the  soul,  as  sometimes  sup- 
posed, but  of  the  desires  and  instincts  which  belong  to 
the  self-conscious  mind  and  which  are  thought  to  stand 
in  tile  ^v.iy  of  the  attainment  of  the  Cosmic  sense. 

The  great  Ai)ostle  Paul  was  (using  the  word  in  its 
medical  sense )  an  a(tmiral)le  "case"  of  Cosmic  Con- 
scionsness.  His  initial  earnestness  of  character,  his 
instantaneous  illumination,  his  age  at  the  time — probably 
a  little  over  thirty — the  sulijective  light,  the  voice  which 
si)oke  to  him,  his  consternation,  the  resulting  intellectual 


13 


illuniinatiiJii    and     moral    exaltation — all    these    typical 
symptoms  make  the   true  nature  of  his    ' '  conversion 
as  plain  as  would  be  a  case  of  typhoid  fever  with  frontal 
headache,  diarrhcea,  ochre  stools,  characteristic  temper- 
ature and   rose  spots.      But  still  more  absolute  proof  of 
Paul's    entry    into    Cosmic    Consciousness    is    his    own 
account  of  his  subsequent   habitual   feelings  and  convic- 
tions as  given  us  by  himself  in  those  letters  which  have 
come  down  to  us.      He   says,    for   instance,    in   Second 
Corinthians  :    "I  will  come  to  visions  and  revelations  of 
the  Lord.      I  knew  a  man  in  Christ  fourteen   years  ago 
(whether  in  the  body  or  out  of  the  body  I  know  not); 
such  a  one  caught   up  even   to   the   third  heaven— into 
Paradise — and  heartl  unspeakalile  words."    Again,  Gala- 
tians  :      "For    I    make    known    to    you,    brethren,    as 
touching  the  gospel  wliicii  was  preached  by  me,  that  it  is 
not  after  man.      For  neither  did  I   receive  it  from  man. 
nor  was  I  taught  it,  but  it  came  to  rae  through  the  reve- 
lation of  Jesus  Christ."      Here  Paul  uses  almost  e.xacdy 
the  same  words  as  above  cjuoted  from  Gautama.      There 
is  only  time  to  give  one  more  short  quotation  from  Paul, 
but  all   his  writings   may   l)e   read   with  very  great  ad- 
vantage frt)m   the   present  point  of  view.      He  says,   in 
Romans  :      ' '  There    is   therefore   no  condemnation   to 
them  that  are  in  Christ  Jesus.      For  the  law  of  the  spirit 
of  life  in  Christ  Jesus  madr  me  free  from  the  law  of  sin 
and  death.      For  they  that  are  after  the  flesh   do   mind 
the  things  of  the  flesh  ;  l)ut  they  that  are  after  the  spirit 
the  things  of  the  spirit.      l'"or  the   mind   of  the   flesh  is 
death,    but   the   mind   of  tlic'  sjjirit   is  life  and  peace." 
That  is  to  say  :     In  Cosmic  Consciousness  there  is  no 
sense  of  sin  and  death.      The  merely  self-conscious  man 


■  g^iii    n  nm 


-~*Jf'-r 


14 

cannot  by  "  keepinj^  the  law,"  or  in  any  other  way, 
destroy  either  sin  or  the  sense  of  sin,  but  "Christ," 
tliat  is,  the  Cosmic  sense,  can  and  does  accomplish  both. 
In  the  case  of  Mohammed  there  was  the  same  initial 
earnestness  of  character,  the  same  instantaneous  illumi- 
nation. His  age  was  thirty-nine.  There  were  the  intense 
subjective  light,  the  voice  which  spoke  to  him  ;  the 
same  extreme  consternation,  the  same  intellectual' 
illumination,  the  same  moral  exaltation. 

In  the  case  of  Dante  there  was  the  same  initial  earnest- 
ness of  character  combined  with  unusual  spirituality, 
the  same  instantaneous  illumination.  He  was  of  the 
typical  age  at  the  time,  namely,  thirty-five  years.  There 
was  the  intense  subjective  light.  The  voice— that  is,  the 
duplex  personality  that  belongs  to  the  new  condition- 
spoke  to  him.  There  was  the  same  consternation,  fol- 
lowed immediately  by  the  same  intellectual  illumination 
and  the  same  moral  exaltation. 

The  evidence  of  Dante's  illumination  in  his  great 
work,  "The  Divine  Comedy,"  is  overwhelming,  but  I 
have  only  space  here  for  one  short  quotation,  namely, 
the  passage  in  wiiich  he  describes  the  oncoming  of  the 
Cosmic  sense.  He  .says  :  "  Beatrice  was  standing  with 
her  eyes  wholly  fixed  on  the  eternal  wheels,  ani  on  her 
1  fixed  my  eyes  from  thereabove  removed.  Looking  at 
her,  1  inwardly  became  such  as  Glaucus  became  on 
tasting  of  the  herb  which  made  him  consort  in  the  sea 
of  the  other  gods.  Transhumanization  cannot  be  signi- 
fied in  words  ;  tiierefore,  let  the  example  suffice  for  him 
to  whom  grace  reserves  experience.  If  I  was  only  what 
of  me  thou  didst  last  create.  O  Love  that  governest  the 
heavens.  Thou  knowest  who  with  Thy  light  didst  lift  me." 


•■~Jwf'.' 


t5 

Beatrice  (?.  c,  "  imkinj;;  blessed")  is  Dante's  name 
for  Cosmic  Consciousness.     He  says  tliat  when  his  illu- 
mination took  i)lace  he  fixed  his  eyes  on   the  Cosmic 
sense,   and  the  eyes  of  the  Cosmic  sense  were  wholly 
fixed  on  the  eternal  wh(;els  (in  the  lanjijuage  of  (iautama, 
"on  the  chain  of  causation  "—both  expressions  mean- 
ing  the   same  thing—/,    f.,   the   life  and  order  of  the 
universe).    Then  he  says  :   Looking  upon  this  new  sense 
that  had  come  to  me,  I  became  transhumanized  into  a 
god.      He  says  that  of  course  this  change  that  had  been 
wrought  in  him  cannot  be  expressed  in  words,  and  that 
no  one  will  be  able  to  understand  it  until  he  himself 
experiences  it,  and,  like  Paul,  he  does  not  know  whether 
at  that  time  he  was  in  heaven  or  upon  the  earth,  whether 
he   continued   during   the   experience   in    the   body  or 
whether  for  a  time  he  left  the  body. 

All  these  men  recognize  clearly  three  states  or  stages 
of  mind — namely,  simple  consciousness,  self  conscious- 
ness. Cosmic  Consciousness— and  that  there  exists  as 
clear  and  broad  a  distinction  between  the  last  two  as 
between  the  first  two. 

Thus,  Balzac  says:  "The  world  of  ideas  divides 
itself  into  three  spheres— that  of  instinct  (simple  con- 
.sciousness)  ;  that  of  abstraction  (self  con.sciousness)  ; 
and  that  of  .specialism  (Cosmic  Consciousness)."  "As 
an  instinctive,  man  is  below  the  level  ;  as  an  abstractive, 
he  attains  to  it  ;  as  a  specialist,  he  rises  above  it.  Spe- 
cialism opens  to  man  his  course  ;  the  infinite  dawns 
upon  him  ;  he  catches  glimpses  of  his  destiny. " 

Balzac  proceeds  as  follows  :  ' '  There  exist  three 
worlds— the  natural  world,  the  spiritual  world,  the 
divine  world.      Humanity  moves  hither  and  thither  in 


i^ 


1 6 

the  natural  workl,  which  is  fixed  ncithiT  in  its  essence 
nor  in  its  properties.  The  spiritual  world  is  fixed  in  its 
essence  and  variable  in  its  properties.  The  divine  world 
is  fixed  in  its  properties  and  in  its  essence."  In  other 
words,  men  who  live  almost  entirely  in  simple  conscious- 
ness rtoat  on  the  stream  of  time  as  do  the  animals — drift 
with  the  seasons,  the  food  sujiply,  etc.,  as  a  leaf  drifts 
on  a  current,  not  sc^lf-moved  or  self-balanced,  but  moved 
l)y  outer  influences  and  bahnced  by  the  natural  forces, 
as  are  the  animals  and  trees.  The  fully  self-conscious 
man  takes  stock  of  himself  and  is,  so  to  say,  seli-cen- 
tered.  He  feels  that  he  is  a  fixed  point  ;  he  judges  all 
thiniLis  with  reference  to  this  point.  Hut  outside  of  him- 
self we  know,  there  is  nothin.i;  fixed  for  him  ;  he  trusts 
what  he  calls  God,  and  he  does  not  trust.  He  is  a  Deist, 
an  Atheist,  a  Christian,  a  Buddhist.  He  believes  in  sci- 
ence, but  his  science  is  constantly  chanj>in^  and  will 
rarely  tell  him  in  any  case  anythinjr  worth  knowinjf. 
He  is  fixed,  then,  on  one  point  and  moves  freely  on  that. 
The  man  with  Cosmic  Consciousness.  bein_n  conscious  of 
himself  and  conscious  oi  the  Cosmos,  its  nuanini;;  and 
drift,  is  fixed  both  without  and  within — in  Balzac's 
words,  "  in  iiis  essence  and  in  his  properties." 

To  sum  up  :  The  creature  with  simple  consciousness 
only  is  a  straw  tk)atin.t;  on  a  tide,  moving  freely  every 
way  with  every  influence.  The  self  conscious  man  is  a 
needle  pivoted  by  its  center — fixed  in  one  point  but 
oscillatinj*  and  revolving  freely  on  that  with  every  influ- 
ence. The  man  with  Cosmic  Consciousness  is  the  same 
needle  magnetized.  It  is  still  fixed  by  its  center,  but 
besides  that  it  i)oints  steadily  tf)  the  north.      It  has  found 


^ 


17 

something  real  unci   permaneiU  outside  o("  itself  toward 
which  it  cannot  but  steadily  look. 

One  word  in  conclusion  :     I  havi;  been  searching  three 
years  for  cases  of  Cosmic  Consciousness  and  ha\e  so  tar 
found  twenty-three.     Several  of  these  are  contemporary, 
minor  cases,  such  as  may  have  <iccurred  in  any  a^e  and 
no   record    of   them    remain.      I    ha\'e,    however,   foinul 
thirteen,  all  of  them  so  j^reat  that   they  must  live.      Of 
these  thirteen  cases  five  appeared  in  the  thirteen  hundred 
years  extending  from  (lautama  to   Mohammed,  and  in- 
clude,   of  course,    both   of  these    men.      Hut    inchuling 
Dante,   and  from   him  to  the  present  time  (a  space-  ot 
barely  six  hundred   years),  there  have  lived  no  liss  than 
eight  cases,  and  these,  as  far  as  1   can  .see,  just  as  great 
as  the  five  ca.ses  of  the  earlier   thirtecii   hundred  years. 
But  eight  cases  in  si.x  hundred  years   is  more  than  three 
and  a  half  times  as  great   a  frecjuency  as   five   casi's  in 
thirteen   hundred   years.      I  do  not  pretend  to  say  that 
cases   of    Cosmic    Consciousness    are    becoming    more 
frequent  in  exactly  this  ratio.    There  must  have  occurncl 
a  large  iuiml)er  of  cases  in  the  last  tweiUy-fue  hundred 
years  that  I  know  nothing  about,  and  I  suppose  no  man 
could  say  positively  how  many  lived  in  any  given  e]joch. 
But  it  seems  to  me   certain    that   these  men  are  more 
numerous  in  the  modern  than  they  were  in  the  ancient 
world,  and  this  fact,  taken  in  connection  with  the  general 
theory  of  psychic    evolution    propounded    by    the  l^est 
writers  on  the  subject,  such  as   Darwin  and   Romanes, 
points  to  the  conclusion  that  just  as,  long  ago,   self  con- 
sciousness appeared  in  the  best  sjiecimens  of  our  ances- 
tral race  in  the  prime  of  life,  and  gradually  l)ecame  more 
and  more  universal,   and  appeared   earlier  and  earlier. 


I« 


until,  as  vvc  sei"  now,  it  has  beconu'  almost  univi'isal  and 
appears  at  the  avcrajje  a^e  of  about  three  years — so  will 
Cosmic  Consciousness  become  more  and  more  universal, 
and  appear  earlier  in  the  individual  life,  until  |)ractically 
the  whole  race  will  ])ossess  this  faculty.  I  say  the  whole 
race,  but  as  a  matter  of  fact  a  Cosmic  Conscious  race 
will  not  be  the  race  which  exists  to-day,  any  more  than 
the  present  is  the  same  race  which  existed  prior  to  the 
evolution  of  self  consciousness.  The  simple  truth  is, 
that  a  new  race  is  being  born  from  us,  and  this  new  race 
will  in  the  near  future  possess  the  earth. 


V 


■''**e!^J■■■.■■•:'^*?^lS^:h.;,>:^^^;;■^,7J^;> 


